Miller's Musings Parshas Korach: the Ungrateful Dead

בס''ד

There is no question that in any leadership struggle there is one side that ends up embittered and resentful.  If one deems themselves worthy of authority, then for their push for power to end in defeat leaves them deflated and often enraged.  Korach fervently believed that he was the one that should have been chosen to be the prince of the tribe of Levi.  When, at the very beginning of Sefer Bamidbar, it was given to another, it was too much for him to bear and it eventually led to his suicidal plot to overthrow Moshe and Aharon.  But if this was indeed the motivation behind his rebellion, why did he wait so long to sow the seeds of discontent amongst the people and instigate this failed coup?  Why did he not immediately react in this way when he learned of his being snubbed?

Any follower of political intrigue and observer of the halls of power, knows that one of the most crucial skills for a person climbing the ladder of control to possess is timing. To go impulsively against one’s enemy without careful thought is foolish and self-destructive.  But to wait for the right moment, when the foe is at their weakest and already in decline, is the surest way of ensuring overall victory.  To attack whilst Moshe was in the ascendancy, having redeemed them from Egypt, begged Hashem to spare their lives after the golden calf and shown himself to be a caring and devoted leader, would have been folly.  Any attempts to incite the people against their beloved teacher would have been met with disdain and anger.  But, says the Ramban, now that they were sentenced to die in the desert and Moshe was unable this time to be their savior.  Now that they could conveniently forget all he had done for them and ‘unburden themselves’ of their gratitude.  Now was the opportune time to garner support for his proposed insurgence. 

A person’s memory is incredibly malleable, prone to persuasion and change both by oneself and others.  It is amazing how often we can soon forget the tremendous kindnesses that have been done for us at our lowest times.  When we feel indebted to someone we are incredibly adept at convincing ourselves that there is no real gratitude needed, either because we do not like to feel beholden to another or because we do not want to be reminded how far we had fallen.  This is something we must be so aware of because ingratitude can often be the truest indication of who we really are and how self-centered or giving we truly may be.  We must remind ourselves of those people who were there for us when we needed them most and ensure we show them the appropriate appreciation and love.  Surely this is the least that they deserve.

*May we be grateful for the incredible gift of Shabbos this week*

לעילוי נשמת לאה בת אברהם 

לעילוי נשמת שרה יעל בת גרשון

לרפואת אלימלך יהושע אהרון בן דבורה רבקה

Miller's Musings Parshas Shelach Lecho: Good Habits Die Hard

בס''ד

Conventional thought would say that the more important something is the more reminders we would require to ensure there is the least chance of our overlooking it.  For those living a life governed by the Torah, there is nothing more valuable than the performance of Mitzvos. Therefore for those of us less naturally spiritually attuned, Hashem conferred upon us the Mitzvah of Tzitzis.  This Mitzvah, as the Torah tells us, is so “that you may see it and remember all the commandments and perform them”, which is all well and good, were it not for the fact that the Torah seemingly repeats this again in the next Posuk, “So that you may remember and perform all My commandments.” The mechanism by which gazing upon Tzitzis reminds us to act righteously is beyond the scope of our discussion, but we do need to try and fathom the need for the aforementioned replication of the stated nature of Tzitzis as a memory aid.

To succeed in a Torah life requires the use of whatever tactics are at our disposal.  A positive environment conducive to spiritual growth, preemptive safeguards and efforts to connect with G-d, are just some of these potential methods.  But if ‘old habits die hard’ it would be entirely logical to use that for our betterment and create habits that we would want to be difficult to jettison.  Each time we repeat a good pattern of behavior we make it easier the next time to reproduce this behavior due to it becoming more and more habitual and instinctive to us.  This we can suggest is the meaning of the duplication of the Torah informing us that Tzitzis prompt us towards fulfilment of Mitzvos.  When we see the Tzitzis it will inevitably remind us and inspire us to do the will of Hashem.  And once this is done, and a good deed has been accomplished, this will in turn build within us another automatic reminder to do likewise should the opportunity arise again. 

We are always warned to not perform Mitzvos by rote and to endeavour to do each mitzvo because we want to, not because we were trained to.  Yet there is a lot to be said for creating positive habits within ourselves and implanting these habits into our way of life even though it may be initially forced and unnatural.  If we are always used to praying when things go awry it becomes something that we naturally do.  If we teach ourselves to always respond warmly and with generosity to people, it will become second nature.  Of course we must find newness and instill depth into our acts, but if we start by training our habits, and the habits of our loved ones, to be as they should be, we are giving ourselves an excellent head start to eventually being the authentically great people we want to be.

*May Shabbos be a positive force for change in our habits and life*

לעילוי נשמת לאה בת אברהם 

לעילוי נשמת שרה יעל בת גרשון

לרפואת אלימלך יהושע אהרון בן דבורה רבקה

Miller's Musings Parshas Behaloscha: Let Us Make Light- Building Our Connection

בס''ד

The first kindling of the menorah in the Mishkan by Aharon Hakohen brought tremendous spiritual illumination into the world and released hitherto unseen radiance onto this physical plane. The Gemoro however asks why there would be a need for light in the Mishkan and Beis Hamikdosh, rhetorically asking whether Hashem really needed a light in there! Our question is on the question itself. Throughout the Torah there are examples where Hashem is referred to in an anthropomorphic way, attributing to Him human characteristics. It talks for example about the ‘pleasing aroma’ of an offering, when G-d clearly derives no physical benefit from the korban.  So why only here do we ask about the need of G-d for light? In truth any ascribing of physical properties to Hashem is understood to be an analogy for us to somehow grasp the nature of G-d. Hashem patently has no “strong hand” or “outstretched arm” that are spoken of during the exodus from Egypt. He did not “descend upon Har Sinai” during His revelation there nor did He “go down” with Yaakov to Egypt. All of these are ways in which we as humans can relate to Hashem in our own limited way, without which we could simply not speak of Him at all. The difference in the case of the Menorah, says Reb Shimshon Dovid Pincus zt’l, is that in all other cases there is nothing negative about the analogy other than the inherent restriction of a physical association. Light however, throughout the Torah signifies something positive even referring to Hashem’s emanation into the world as a light. To then think of Hashem ‘in darkness’ is difficult not due to the corporeal element, but due to it having negative connotations, something we cannot reconcile with the perfection of G-d.  An authentic relationship with Hashem can be challenging and is predicated on an ability to perceive Him in the manner that we have discussed. Without it we cannot begin to connect with Him. But we can sometimes suffer from the lack of obvious observable interaction with Hashem and this is where we must develop the bond by working on the elements of Judaism that cultivate this. Genuinely talking to Hashem while davening and indeed whilst not davening, working on our trust in Him for the future and belief in His goodness in the past, acknowledging all that He has given us and all the times that He intervenes for our benefit. We cannot decry an absence of Him in our lives if we have not used these methods and more to feel His presence. Like everything in life, if it is truly worthwhile it requires effort, and this, the most worthwhile of all, is no exception.

*May Shabbos bring Hashem even more palpably into our lives*

לעילוי נשמת לאה בת אברהם 

 לעילוי נשמת שרה יעל בת גרשון

לרפואת אלימלך יהושע אהרון בן דבורה רבקה

Miller's Musings Parshas Naso: You and Only You

בס''ד

If you've ever watched a child sifting through his haul of birthday presents after their party, you will have noticed each one being swiftly unwrapped to find out what has been received.  But if each of the gifts are identical then they will soon be given short shrift.  Each of the princes of the tribes brought identical offerings for the dedication of the mishkon, yet the Torah painstakingly lists every individual tribute brought.  Given that we know the Torah contains not even one superfluous letter, it requires explanation why each of the princes’ offerings were listed when the Torah could have quite easily given one description and then stated that each of the princes duplicated that exact same offering.

Although two acts can seem externally entirely alike, in fact they may be diametrical opposites.  To give money to a person because one wants to help someone in need is completely different to giving to another solely in order that others should be impressed by your apparent charitable deed.  The very same action, donating the very same amount, is for one, an act of giving, and for the other, in truth, an act of taking.  Taking this idea a step further, it is also true that even within any given positive action, there can still be multiple forms that it can take;  all correct and valuable, yet different in their essence.  The desire of each prince to offer sacrifices in the Mishkon all stemmed from the exact same genuine wish to be involved in this momentous moment and it came into each one of their minds at exactly the same time.  Yet, says the Ramban, each one came with their own unique motivations and rationales for what they brought and why they brought it.  This meant that although the offerings may have outwardly looked indistinguishable from each other, their essential nature was in truth completely distinct and require its own listing to express this. 

The Jewish way of life demands exact courses of action for every given situation and to a great extent we are bound by the same rules and obligations as everyone else.  This sameness may give rise to feelings of insignificance in both ourselves and our actions.  However nothing could be further from the truth.  Although it is true that you may be performing the same external act, your own set of circumstances, unique disposition and exclusive mindset that only you put into this performance, means that only you will ever accomplish this mitzvah in this particular way and only you can generate the creation of G-dliness in the world that is the result of this absolutely extraordinary inimitable act.

*May Shabbos bring out the uniqueness that belongs only to us*

לעילוי נשמת לאה בת אברהם 

לעילוי נשמת שרה יעל בת גרשון

לרפואת אלימלך יהושע אהרון בן דבורה רבקה

Miller's Musings Parshas Behar-Bechukosai: What You Worrying About!

בס''ד

There are many elements of Judaism that could be described as pivotal to our beliefs, but trust and faith in G-d is surely universally accepted as central to life as a Torah Jew.  The mitzvah of Shemitta, where all land is left fallow every seven years, is in essence an exercise in fostering that faith and reliance on Hashem.  By abstaining from any form of cultivation of your crops, one is inevitably internalising the lesson that everything is ultimately from G-d, and if He decrees that this gift He has bestowed should be left untouched, then so be it.  The Torah verbalises that which every Jew would say when it came to the sixth year, questioning “What will we eat in the seventh year?”.  But this does leave us with a question as to why this concern would arise in the sixth year, when the land would still be plentiful and no lack of agriculture has yet occurred?

When does a person worry about money?  Is it only when they have none, or is it even when they have plenty?  The answer to this question is rooted in an understanding of the psyche of many people.  There are some that no matter how much they have now, they always fear for what they will have in the future.  Despite, as things stand, having more than enough, they are nonetheless anxious for what lies in store for them.  These are the people the Torah refers to.  These are the people, says Reb Elyashiv zt’l, that even in the sixth year, when the produce is abundant and the storehouses are full, still ask “what will we eat in the seventh year?”.  Those who lack the deep faith we are required to have, will show who they truly are, even when there is nothing lacking at all.  

Irrespective of our claims that we know all livelihood comes only from Hashem, if we honestly examine our thoughts and deeds, we may question if this is truly so.  Do we not at times show profound worry and concern when the future seems uncertain?  Do we not rue missed opportunities for profit and despair at our financial losses?  And even when it is all going well, are we still not on occasion apprehensive about what may be around the corner for us? All these feelings are perfectly understandable, yet are clearly the result of a certain lack of belief.  If we truly believed, as we should, that it is all entirely determined by Hashem, then whatever befell us would be deemed as for the best and whatever lay ahead could be relied upon to be exactly what we need.  We must strengthen this conviction within ourselves and begin to live a life free from such concerns that are simply not for us. 

*May Shabbos imbue us with the faith that we need*

                                                               

לעילוי נשמת לאה בת אברהם 

לעילוי נשמת שרה יעל בת גרשון

לרפואת אלימלך יהושע אהרון בן דבורה רבקה

Miller's Musings Parshas Emor: The Young Ones

בס''ד

From the moment one becomes a parent, the awesome responsibility of protection, nurturing and educating begins.  There is no parent who is free from this obligation and no time that one does not feel this beautiful burden. Yet Rashi in our Parsha tells us that the double expression “Say to the Kohanim… and you shall say to them”, comes to instruct the Kohanim to convey these teachings to the young amongst them.  But why would the Kohanim have been singled out in this way?  Surely the onus is on all of us to transmit to our young the Torah’s teachings! 

Education is a multifaceted discipline which requires a global approach to ensure the best possible outcome for a child.  Environment is a key component of that and being surrounded by those that share the same values as you is something that enables us to try and ensure the children are encouraged to follow suit.  For a Yisroel or Levi, as long as this is so, the children will see a consistency of behaviour among their peers that falls in line with what we want for them, making it easier for them to behave accordingly.  But, says Reb Boruch Sorotzkin zt’l, for a Kohen this is not quite as simple, as their children will see others seemingly exactly like them, who are not bound by the same strictures as they are.  For children of a Kohen, who need to learn about ritual impurity and suchlike, they will be seeing others who are ostensibly the same as they are, yet do not fall within the same parameters as they do.  This is why the Kohanim particularly must employ all the means at their disposal to ensure the appropriate education of their children.

Parenting and education may today be more difficult than ever.  We may look around the world and question where the moral compass of society currently stands.  Whether our children are more or less sheltered from the pervading culture of almost total permissiveness, commercialism and rights in place of responsibilities, they are sure to be affected by what surrounds them.  Even more confusing is when those who should subscribe to the same standards, seem to display contradictory and hypocritical behaviour.  There is only so much we can do about the external influences, but what we can endeavour to do is ensure that our influence is as powerful as possible.  We can make sure our home is one that reflects the values we hold dear and ensure that we and our home our cherished by our children, so that this is where they will turn to know what is right and what is wrong.

*May Shabbos purify us and all whom we love*

                                                               

לעילוי נשמת לאה בת אברהם 

לעילוי נשמת שרה יעל בת גרשון

לרפואת אלימלך יהושע אהרון בן דבורה רבקה

Miller's Musings Parshas Achrei Mos-Kedoshim: Newness to our Jewness

בס''ד

Coming close to G-d is surely what it is all about.  If we were to succinctly summarise our life’s goal as a Jew, it would be to develop our relationship with Hashem and cleave as much as possible to His perfection.  In view of this it is rather perplexing that Aharon is instructed not to come whenever he wanted to the Holy of Holies, this unique place in all of creation where a person could connect with Hashem at the highest level.  Clearly he would need suitable preparation to do so, and only a man of Aharon’s stature would have this access, but why would he be limited in something that is our prime objective in this world?

Entering the holiest place on Earth was something the Kohen Godol was only able to do once a year.  It necessitated comprehensive and intense preparation.  He was required to spend seven days detached from anything other than an absolute focus on what lay ahead and the day itself included many offerings that preceded such a momentous step into the divine.  And yet despite all of this, there was still a concern that if this were repeated too often, there would be a certain lacking in terms of the experiential element of this service due to habituation were it to be a recurring experience.  If Aharon were to enter this place more often than proscribed he would have lacked some feeling of the awesomeness and supreme gift that it was to be allowed to enter there.  This, says the Sichos Mussar was the basis for the prohibition. This familiarisation could not be permitted to happen, despite its possible gains.

There are numerous tools that the Yetzer Horah employs to make us veer from our path.  One of its most potent weapons is our becoming too accustomed to what we do.  This may be a particular mitzvah that we perform regularly or our Judaism as a whole that has become stagnant and lacking passion. But whatever the context, the lack of enthusiasm will surely impact on the quality of our service of G-d, if not obstruct it completely.  The means to circumventing this problem is only through renewal and revitalisation.  We have to find new ways of performing Mitzvos, new methods to reviving what we have done so many times before and new untapped elements to our Judaism that have previously been left untouched.  How can we do it better and what can we do that we have never done before?  Without tampering with the eternal truths of the Torah, it is incumbent on us to ensure we live its values and teachings with excitement, love and joy.

*May we feel this Shabbos’s beauty like never before*

לעילוי נשמת לאה בת אברהם 

לעילוי נשמת שרה יעל בת גרשון

לרפואת אלימלך יהושע אהרון בן דבורה רבקה